THEODOSIUS was born in Cappadocia in 423. The example of Abraham urged him to leave his country, and his desire to follow Jesus Christ attracted him to the religious life. He placed himself under Longinus, a very holy hermit, who sent him to govern a monastery near Bethlehem. Unable to bring himself to command others, he fled to a cavern, where he lived in penance and prayer. His great charity, however, forbade him to refuse the charge of some disciples, who, few at first, became in time a vast number, and Theodosius built a large monastery and three churches for them. He became eventually Superior of the religious communities of Palestine. Theodosius accommodated himself so carefully to the characters of his subjects, that his reproofs were loved rather than dreaded. But once he was obliged to separate from the communion of the others a religious guilty of a grave fault. Instead of humbly accepting his sentence, the monk was arrogant enough to pretend to excommunicate Theodosius in revenge. Theodosius thought not of indignation, nor of his own position but meekly submitted to this false and unjust excommunication. This so touched the heart of his disciple that he submitted at once and acknowledged his fault. Theodosius never refused assistance to any in poverty or affliction; on some days, the monks laid more than a hundred tables for those in want. In times of famine Theodosius forbade the alms to be diminished, and often miraculously multiplied the provisions. He also built five hospitals, to which he lovingly served the sick, while by assiduous spiritual reading he maintained himself in perfect recollection. He successfully opposed the Eutychian heresy in Jerusalem, and for this was banished by the emperor. He suffered a long and painful malady, and refused to pray to be cured, calling it a salutary penance for his former successes. He died at the age of a hundred and six.

REFLECTION.—St. Theodosius, for the sake of charity, sacrificed all he most prized—his home for the love of God, and his solitude for the love of his neighbor. Can ours be true charity if it costs us little or nothing?

Born in Garissus, Cappadocia, c. 423; died near Bethlehem 529. Theodosius was
born and raised in a devout Christian family. While still young, he decided to
consecrate himself to God and to become a student of the Scripture. Eventually,
he was ordained a reader. In the course of his studies, he was moved by the
example of Abraham who "obeyed when he was called to go out to a place
that he was to receive as an inheritance; he went out, not knowing where he was
to go. By faith he sojourned in the promised land as in a foreign country . . .
for he was looking forward to the city with foundations, whose architect and
maker is God" (Hebrews 11:8-10). And so it happened that when Theodosius
was about 30, he left home to make a pilgrimage to Jerusalem to the places of
the Savior's Passion.

When he reached
Antioch, he visited Simeon Stylites, a living statue of prayer and
renunciation, to receive his blessing. Theodosius did not visit Simeon like the
curious who came in great numbers to disturb his prayer, or the mockers who
came to make fun of the saint; and Simeon, foretelling the future glory of his
youthful visitor, called to him, saying: "Theodosius, man of God, you are
welcome here." Theodosius climbed upon the pillar of Simeon to receive his
advice and blessing.

Untrustworthy
tradition says that after visiting the holy places of Jerusalem, Theodosius
placed himself in the care of Saint Longinus, the centurion who pierced the
Savior's side, was converted, and became a monk at Caesarea in Cappadocia.
Longinus soon saw that his charge was unusually committed to the ways of Jesus.
This story line continues that a rich woman had built a monastery near
Jerusalem and needed someone to lead it. Longinus persuaded Theodosius to take
the job.

Another tradition
says that Theodosius tried eremitical life and decided that it was not his
calling. With some companions he went to a mountain, where they lived in
extreme privation, constant prayer, and charitable works. With or without
Longinus, their fame reached the ears of many young people who came to their
monastery asking permission to remain with them. It grew rapidly, its monks
being of several peoples and languages.

Eventually,
Theodosius had to undertake the construction of an immense monastery at
Catismus, near Bethlehem, that could provide quarters for the throng of
pilgrims, religious, and sick. Thereby, he became the founder of monasticism in
Palestine, and built a monastery on the shores of the Dead Sea 'like a city of
saints in the midst of the desert.' There were four churches--one for each of
three different languages and a fourth for penitents--and three hospitals. One
hospital cared for the aged, another for the physically ill, and the third for
the mentally ill. Greeks, Armenians, and Persians worked and prayed happily
together. And no one was ever turned away without a meal and good
hospitality--no matter how little the monks themselves had to eat.

Sallus, patriarch
of Jerusalem appointed Theodosius's friend and fellow-countryman, Saint Sabas,
head of all hermit-monks in Palestine and set Saint Theodosius over those
living in communities: This explains his surname 'Cenobiarch,' i.e., chief of
those leading a life in common. Theodosius was a staunch opponent of
Monophysitism, which led to his being removed from office for a short time by
the Emperor Anastasius.

Emperor Anastasius
patronized the Eutychian heresy, and tried to win Theodosius over to his own
views. In 513, he deposed Elias, patriarch of Jerusalem, just as he had
previously banished Flavian II of Antioch, and intruded Severus into that see.
Theodosius and Sabas maintained the rights of Elias, and of his successor John;
whereupon the imperial officers thought it advisable to connive at their
proceedings, considering the great authority they had merited by their
sanctity. Soon after, the emperor sent Theodosius a considerable amount of
money, for charitable uses in appearance, but in reality as a bribe. The saint
accepted it, and distributed it all among the poor.

Of course, the
emperor thought that he had finally persuaded Theodosius. Anastasius sent the
saint a heretical profession of faith, in which the divine and human natures of
Christ were confounded into one, and wanted Theodosius to sign it. Our saint
responded to Anastasius with apostolic zeal, and for some time the emperor was
more peaceable. But soon he renewed his persecuting edicts against the
orthodox, despatching troops to execute them. When Theodosius heard about this,
he travelled throughout Palestine urging everyone to stand fast in the faith of
the four general councils. Thereupon the emperor banished Theodosius. He was
recalled by Anastasius's successor within a short time.

One of the
biographers of Theodosius writes: "He did not punish the brethren with
severity, but with a sweet, agreeable, and loving flow of words which
penetrated to the depth of the heart. He was at once severe and kind; he
consoled and astonished the religious with his kindness; he governed them with
such calmness and tranquility that he seemed to be alone in a desert. He was
always the same, whether alone or in company, because he learned to keep
himself always in the presence of God."

In his old age, Theodosius
was stricken with a long illness that made his skin and body dry like a stone.
He suffered a great deal from this, but bore his pains with perfect patience,
praying continually, so much so that even at night his lips continued to move
while he slept, as if they were saying some prayer. Theodosius died about the
age of 105. Patriarch Peter of Jerusalem and the whole country were present at
his funeral, which was honored by miracles. He was buried in his first cell,
called the cave of the Magi, because the wise men who searched for Christ soon
after his birth were said to have lodged in it. Theodosius's reputation for
holiness multiplied in the many miracles that followed his death for the
benefit of those who begged his intercession (Attwater, Benedictines, Bentley,
Encyclopedia, Gill, Walsh).

In art, Saint
Theodosius is an abbot hermit with iron bands on his neck and arms, chains and
a money bag near him (Roeder). He is the patron of file makers (Roeder).

From
his life by Theodoras, bishop of Petra, some time his disciple, in Surius and
Bollandus, and commended by Fleury, Baillet, &c.

A.D.
529.

ST. THEODOSIUS was born at Mogariassus, called in latter ages Marissa,
in Cappadocia, in 423. He imbibed the first tincture of virtue from the fervent
example and pious instructions of his virtuous parents. He was ordained reader,
but some time after being moved by Abraham’s example to quit his country and
friends, he resolved to put this motion in execution. He accordingly set out
for Jerusalem, but went purposely out of his road, to visit the famous St.
Simeon Stylites on his pillar, who foretold him several circumstances of his
life, and gave him proper instructions for his behaviour in each. Having
satisfied his devotion in visiting the holy places in Jerusalem, he began to
consider in what manner he should dedicate himself to God in a religious state.
The dangers of living without a guide, made him prefer a monastery to a
hermitage; and he therefore put himself under the direction of a holy man named
Longinus, to whom his virtue soon endeared him in a very particular manner. A
pious lady having built a church under the invocation of the Blessed Virgin, on
the high road to Bethlehem, Longinus could not well refuse her request, that
his pupil should undertake the charge of it; but Theodosius, who loved only to
obey, could not be induced by any entreaties to consent to this proposal:
absolute commands were necessary to force him to compliance. Nor did he govern
long; for dreading the poison of vanity from the esteem of men, he retired into
a cave at the top of a neighbouring desert mountain, and employed his time in
fasting, watching, prayers, and tears, which almost continually flowed from his
eyes. His food was coarse pulse and wild herbs: for thirty years he never
tasted so much as a morsel of bread. Many desired to serve God under his
direction: he at first determined only to admit six or seven, but was soon
obliged to receive a greater number, and at length came to a resolution, which
charity extorted from him, never to reject any that presented themselves with
dispositions that seemed sincere. The first lesson which he taught his monks
was, that the continual remembrance of death is the foundation of religious
perfection; to imprint this more deeply in their minds, he caused a great grave
or pit to be dug, which might serve for the common burial-place of the whole
community, that by the presence of this memorial of death, and by continually
meditating on that object, they might more perfectly learn to die daily. The
burial-place being made, the abbot one day, when he had led his monks to it,
said, “The grave is made, who will first perform the dedication?” Basil, a
priest, who was one of the number, falling on his knees, said to St.
Theodosius, “I am the person, be pleased to give me your blessing.” The abbot
ordered the prayers of the church for the dead to be offered up for him, and on
the fortieth day, Basil wonderfully departed to our Lord in peace, without any
apparent sickness. When the holy company of disciples were twelve in number, it
happened that at the great feast of Easter they had nothing to eat; they had not
even bread for the sacrifice: some murmured; the saint bid them trust in God
and he would provide; which was soon remarkably verified, by the arrival of
certain mules loaded with provisions. The lustre of the sanctity and miracles
of St. Theodosius, drawing great numbers to him who desired to serve God under
his direction, his cave was too little for their reception, therefore, having
consulted heaven by prayer, he, by its particular direction, built a spacious
monastery at a place called Cathismus, not far from Bethlehem, at a small
distance from his cave, and it was soon filled with holy monks. To this
monastery were annexed three infirmaries; one for the sick, the gift of a pious
lady in that neighbourhood; the two others St. Theodosius built himself, one
for the aged and feeble, the other for such as had been punished with the loss
of their senses, or by falling under the power of the devil, for rashly
engaging in a religious state through pride, and without a due dependence on
the grace of God to carry them through it. All succours, spiritual and
temporal, were afforded in these infirmaries, with admirable order, care, and
affection. He erected also several buildings for the reception of strangers, in
which he exercised an unbounded hospitality, entertaining all that came, for
whose use there were one day above a hundred tables served with provisions:
these, when insufficient for the number of guests, were more than once
miraculously multiplied by his prayers. The monastery itself was like a city of
saints in the midst of a desert, and in it reigned regularity, silence,
charity, and peace. There were four churches belonging to it, one for each of
the three several nations of which his community was chiefly composed, each
speaking a different language; the fourth was for the use of such as were in a
state of penance, which those that recovered from their lunatic or possessed
condition, before mentioned, were put into, and detained till they had expiated
their fault. The nations into which his community was divided, were the Greeks,
which were far the most numerous, and consisted of all those that came from any
provinces of the empire; the Armenians, with whom were joined the Arabians and
Persians; and thirdly, the Bessi, who comprehended all the northern nations
below Thrace, or all who used the Runic or Sclavonian tongue. Each nation sung
the first part of the mass to the end of the gospel, in their own church; but
after the gospel, all met in the church of the Greeks, where they celebrated
the essential part of the sacrifice in Greek, and communicated all together.1

The monks passed a considerable part of the day and night at their
devotions in the church, and at the times not set apart for public prayer and
necessary rest, every one was obliged to apply himself to some trade, or manual
labour, not incompatible with recollection, that the house might be supplied
with conveniencies. Sallust, bishop of Jerusalem, appointed St. Sabas superior
general of the hermits, and our saint of the Cenobites, or religious men living
in community throughout all Palestine, whence he was styled the Cenobiarch.
These two great servants of God lived in strict friendship, and had frequent
spiritual conferences together; they were also united in their zeal and
sufferings for the church.

The emperor Anastasius patronised the Eutychian heresy, and used all
possible means to engage our saint in his party. In 513 he deposed Elias,
patriarch of Jerusalem, as he had banished Flavian II. patriarch of Antioch,
and intruded Severus, an impious heretic, into that see, commanding the Syrians
to obey and hold communion with him. SS. Theodosius and Sabas maintained boldly
the rights of Elias, and of John his successor; whereupon the imperial officers
thought it most advisable to connive at their proceedings, considering the
great authority they had acquired by their sanctity. Soon after, the emperor
sent Theodosius a considerable sum of money, for charitable uses in appearance;
but in reality to engage him in his interest. The saint accepted of it, and
distributed it all among the poor. Anastasius now persuading himself that he
was as good as gained over to his cause, sent him an heretical profession of
faith, in which the divine and human natures in Christ were confounded into
one, and desired him to sign it. The saint wrote him an answer full of
apostolic spirit; in which, besides solidly confuting the Eutychian error, he
added, that he was ready to lay down his life for the faith of the church. The
emperor admired his courage and the strength of his reasoning, and returning
him a respectful answer, highly commended his generous zeal, made some apology
for his own inconsiderateness, and protested that he only desired the peace of
the church. But it was not long ere he relapsed into his former impiety, and
renewed his bloody edicts against the orthodox, despatching troops every where
to have them put in execution. On the first intelligence of this, Theodosius
went over all the deserts and country of Palestine, exhorting every one to be
firm in the faith of the four general councils. At Jerusalem, having assembled
the people together, he from the pulpit cried out with a loud voice: “If any
one receives not the four general councils as the four gospels, let him be anathema.”
So bold an action in a man of his years, inspired with courage those whom the
edicts had terrified. His discourses had a wonderful effect on the people, and
God gave a sanction to his zeal by miracles; one of these was, that on his
going out of the church at Jerusalem, a woman was healed of a cancer on the
spot, by only touching his garments. The emperor sent an order for his
banishment, which was executed; but dying soon after, Theodosius was recalled
by his catholic successor, Justin; who, from a common soldier, had gradually
ascended the imperial throne.

Our saint survived his return eleven years, never admitting the least
relaxation in his former austerities. Such was his humility, that seeing two
monks at variance with each other, he threw himself at their feet, and would
not rise till they were perfectly reconciled; and once having excommunicated
one of his subjects for a crime, who contumaciously pretended to excommunicate
him in his turn, the saint behaved as if he had been really excommunicated, to
gain the sinner’s soul by this unprecedented example of submission, which had
the desired effect. During the last year of his life he was afflicted with a
painful distemper, in which he gave proof of an heroic patience, and an entire
submission to the will of God; for being advised by one that was an eye-witness
of his great sufferings, to pray that God would be pleased to grant him some
ease, he would give no ear to it, alleging that such thoughts were impatience,
and would rob him of his crown. Perceiving the hour of his dissolution at hand,
he gave his last exhortation to his disciples, and foretold many things, which
accordingly came to pass after his death; this happened in the one hundred and
fifth year of his age, and of our Lord 529. Peter, patriarch of Jerusalem, and
the whole country, assisted with the deepest sentiments of respect at the
solemnity of his interment, which was honoured by miracles. He was buried in
his first cell, called the cave of the magi, because the wise men, who came to
adore Christ soon after his birth, were said to have lodged in it. A certain
count being on his march against the Persians, begged the hair-shirt which the
saint used to wear next his skin, and believed that he owed the victory which
he obtained over them, to the saint’s protection through the pledge of that
relic. Both the Roman and Greek calendars mention his festival on the 11th of
January.

The examples of the Nazarites and Essenes among the Jews, and of many
excellent and holy persons among the Christians through every age demonstrate,
that many are called by God to serve him in a retired contemplative life; nay,
it is the opinion of St. Gregory the Great, that the world is to some persons
so full of ambushes and snares, or dangerous occasions of sin, that they cannot
be saved but by choosing a safe retreat. Those who, from experience, are
conscious of their own weakness, and find themselves to be no match for the
world, unable to countermine its policies, and oppose its power, ought to
retire as from the face of too potent an enemy; and prefer a contemplative
state to a busy and active life: not to indulge sloth, or to decline the
service of God and their neighbour; but to consult their own security, and to
fly from dangers of sin and vanity. Yet there are some who find the greatest
dangers in solitude itself; so that it is necessary for every one to sound his
own heart, take a survey of his own forces and abilities, and consult God, that
he may best be able to learn the designs of his providence with regard to his
soul; in doing which, a great purity of intention is the first requisite. Ease
and enjoyment must not be the end of Christian retirement, but penance, labour,
and assiduous contemplation; without great fervour and constancy in which,
close solitude is the road to perdition. If greater safety, or an unfitness for
a public station, or a life of much business (in which several are only public
nuisances) may be just motives to some for embracing a life of retirement, the
means of more easily attaining to perfect virtue may be such to many. Nor do
true contemplatives bury their talents, or cease either to be members of the
republic of mankind, or to throw in their mite towards its welfare. From the
prayers and thanksgivings, which they daily offer to God for the peace of the
world, the preservation of the church, the conversion of sinners, and the
salvation of all men, doubtless more valuable benefits often accrue to mankind,
than from the alms of the rich, or the labours of the learned. Nor is it to be
imagined, how far and how powerful their spirit, and the example of their
innocence and perfect virtue, often spread their influence; and how serviceable
persons who lead a holy and sequestered life, may be to the good of the world;
nor how great glory redounds to God, by the perfect purity of heart and charity
to which many souls are thus raised.